Diodorus, Historical Library 11.27.2: Difference between revisions
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{{#lemma: | Diodorus is following Ephorus, but Herodotus (8.84, 8.97) makes Amenias a citizen of Pallene, whereas Aeschylus’ deme was Eleusis. The combined authority of Diodorus and Ephorus seems to have been responsible for the perpetuation of this tradition in the ancient sources (see Wilamowitz 1914: 10, ''FGrHist'' 104.1.3).}} | {{#lemma: | Diodorus is following Ephorus, but Herodotus (8.84, 8.97) makes Amenias a citizen of Pallene, whereas Aeschylus’ deme was Eleusis. The combined authority of Diodorus and Ephorus seems to have been responsible for the perpetuation of this tradition in the ancient sources (see Wilamowitz 1914: 10, ''FGrHist'' 104.1.3).}} | ||
διόπερ οἱ Λακεδαιμόνιοι προορώμενοι τὸ μέλλον ἐφιλοτιμοῦντο ταπεινοῦν τὸ φρόνημα τῶν Ἀθηναίων. διὸ καὶ κρίσεως προτεθείσης περὶ τῶν ἀριστείων, χάριτι κατισχύσαντες ἐποίησαν κριθῆναι πόλιν μὲν ἀριστεῦσαι τὴν Αἰγινητῶν, ἄνδρα δὲ {{#lemma: Ἀμεινίαν | Ἀμεινίαν m: Ἀμινίαν m}} Ἀθηναῖον, τὸν ἀδελφὸν Αἰσχύλου τοῦ ποιητοῦ· οὗτος γὰρ τριηραρχῶν πρῶτος {{#lemma: ἐμβολὴν | ἐμβόλην Wesseling: ἔμβολον M}} ἔδωκε τῆι ναυαρχίδι τῶν Περσῶν καὶ ταύτην κατέδυσε καὶ τὸν ναύαρχον διέφθειρε. | διόπερ οἱ Λακεδαιμόνιοι προορώμενοι τὸ μέλλον ἐφιλοτιμοῦντο ταπεινοῦν τὸ φρόνημα τῶν Ἀθηναίων. διὸ καὶ κρίσεως προτεθείσης περὶ τῶν ἀριστείων, χάριτι κατισχύσαντες ἐποίησαν κριθῆναι πόλιν μὲν ἀριστεῦσαι τὴν Αἰγινητῶν, ἄνδρα δὲ {{#lemma: Ἀμεινίαν | Ἀμεινίαν m: Ἀμινίαν m}} Ἀθηναῖον, τὸν ἀδελφὸν Αἰσχύλου τοῦ ποιητοῦ· οὗτος γὰρ τριηραρχῶν πρῶτος {{#lemma: ἐμβολὴν | ἐμβόλην Wesseling: ἔμβολον M}} ἔδωκε τῆι ναυαρχίδι τῶν Περσῶν καὶ ταύτην κατέδυσε καὶ τὸν ναύαρχον διέφθειρε. | ||
Revision as of 17:31, 11 December 2013
{{#howtoquotetranslation:}}
M = reading of the whole MS tradition
m = reading of part of the MS tradition
P = reading on a papyrus
m = reading of part of the MS tradition
P = reading on a papyrus
Diodorus is following Ephorus, but Herodotus (8.84, 8.97) makes Amenias a citizen of Pallene, whereas Aeschylus’ deme was Eleusis. The combined authority of Diodorus and Ephorus seems to have been responsible for the perpetuation of this tradition in the ancient sources (see Wilamowitz 1914: 10, FGrHist 104.1.3). διόπερ οἱ Λακεδαιμόνιοι προορώμενοι τὸ μέλλον ἐφιλοτιμοῦντο ταπεινοῦν τὸ φρόνημα τῶν Ἀθηναίων. διὸ καὶ κρίσεως προτεθείσης περὶ τῶν ἀριστείων, χάριτι κατισχύσαντες ἐποίησαν κριθῆναι πόλιν μὲν ἀριστεῦσαι τὴν Αἰγινητῶν, ἄνδρα δὲ Ἀμεινίαν Ἀμεινίαν m: Ἀμινίαν m Ἀθηναῖον, τὸν ἀδελφὸν Αἰσχύλου τοῦ ποιητοῦ· οὗτος γὰρ τριηραρχῶν πρῶτος ἐμβολὴν ἐμβόλην Wesseling: ἔμβολον M ἔδωκε τῆι ναυαρχίδι τῶν Περσῶν καὶ ταύτην κατέδυσε καὶ τὸν ναύαρχον διέφθειρε.
Therefore, the Spartans, foreseeing what was going to happen, were eager to humble the pride of the Athenians. Hence, when a judgment was proposed to determine the prizes for courage, since they enjoyed the most favour, they brought it about that Aigina was judged the best city, and the best man, Ameinias the Athenian, brother of Aeschylus the poet. For he commanded a trireme and was the first to ram the flagship of the Persian commander, sinking it and killing the commander.
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